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Martinist 


Investigation Of Bahaism. 


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AN INVESTIGATION 


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BAHAISM 


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DECEMBER, 1903. 


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MARTINIST’S REPORT. 


Order commissioned me to enter into friendly 
relations with the leading adepts—residing in 
Cairo—of the religion of Baha’ Ullah, known 
more particularly in Europe by the name 
“Babis.” 

T accordingly set to work and from the outset 
Was very deeply impressed by one fact. Born 
in Egypt, I have there had constantly within 
range of my vision Christian missionaries of both 
sexes and of all orders, creeds and races—Italian 
Franciscans and French sisters of charity, ortho- 
dox Greek priests and American preachers—the 
best schools in the hands of persons professing 
religion, such as the Jesuit fathers, the dames 
of the Legion of Honor, etc. [for proof of 
this superiority I need only cite the fact that the 
higher classes among the Moslems of Egypt 
send their children to these (clerical) schools in 
preference to those of the governinent, notwith- 
standing the fact that the latter give better in- 
structions in English, the most useful of all for- 
eign languages in Egypt to-day], with other 
schools in their hands, both free schools and 
those where a fee is charged, besides hospitals, 
libraries, etc,—in short making propaganda in 
every possible way,—the missionaries of the 





Tn 1896 the Supreme Council of the Martinist 





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+ Martinist’s Report. 
Anglican church being so active that Lord Salis- 
bury has just advised them to use a little more 
discretion in the country of the Moslems. And 
yet of conversions, even more or less sincere, one 
never hears a word, and the Lord only knows 
when the record of a Moslem or a Christian 
changing his religion gets into the papers, 

And this sterility becomes still more striking 
when we reflect that our clergymen are unable to 
keep the Christians themselves in the faith of 
their fathers—the churches becoming more and 
more empty every day. Is not this owing to the 
fact that no one can convince another of some- 
thing in which he himself has not absolute faith 
(about which his own faith is weak). In contrast 
to this I have seen a few Persian exiles—with- 
out learning (except two or three, notably the 
Sheik Abouel-lazl-el-Gulpaigani), without any 
prestige and without any money—convert in a 
very short time both Christians and Jews to the 
religion of Baha Ullah. 

I speak only of people converted in Cairo, 
and of those whom I personally know; but every 


‘year I see Bahai representatives from different 


cilies and I know that there are some of them 
nearly everywhere throughout the entire world 
(although if thought desirable, one could easily 
prove this by means of representatives of the 
Martinist order, or of our clergy). 

This contrast, then, between the sterility of the 
Word as given by our missionaries, notwith- 
standing their powerful resources, and the fruit- 
fulness of the word as given by these Bahais 
without any special training or human appoint- 
ment, would of itself suffice to urge a Christian 


Se ae 


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Martinis?s Report. 5 


and a seeker to press forward on so promising a 
path. “Watch therefore: for ye know not what 
hour your Lord doth come.” (St. Matt. 24:42.) 

But the method of propaganda pursued by 


these Bahais. is still more remarkable. From 


the very first they try to confirm you in your 
own religion; showing you that in its origin it 
is of Divine inspiration and that it was given to 
you in accordance with your state of preparation 
to receive it. But every perfect man (says the 
Bahai} comes to the point where he is no 
longer in complete harmony with the surround- 
ings which his forefathers have prepared. The - 
Star of the morning (Rev. 22:16) arises, and the 
nearer one is to it the more life one has. 

According to whether you are Jew or Chris- 
tian, etc., they try from the start to prove to you 
from the Bible or the Gospel, etc., exclusively, 
that Baha ’Ullah is indeed the Great Teacher 
whose appearance is necessary to the world, and 
that He has returned with Signs which permit 
you to recognize Him from your (own) sacred 
book and at the very time pointed out by that 
very book. They deal in the same way, they say, 
with the adept of the religion of Enoch, with the 
followers of Buddha, with those of Brahma, and 
with those of Zoroaster. ‘ 

This they call “speaking suddenly in diverse 
tongues.” (Acts 2:4.) But how do they set about 
it? i 

Every Divine Mission (they say) is distin- 
guished from imposture by means of (certain) 
unmistakable signs, which are the same for each 
of the seven religions known before the reign 


of God. 





6 Martinist's Repori. 


The seven religions are the Book of Seven 
Seals (Rev. 5:1), which for Bahaism has become 
the Old Testament, just as the Bible is our Old 
Testament—and the signs are four in number: 
These are the four beasts which surround the 
throne. (Rev. 4:6) :— 

First—The Word of God, such as the Gospel, 
the Apocalypse, etc., for Christ. It is well here 
to call attention to the distinction which they 
make between the purely Divine portion of their 
Old Testament, such as the Prophets, the 
Psalms, the Revelation, etc., and the purely his- 
torical portion, such as the Acts, Chronicles, etc. 
The first mentioned portion only is stamped with 
the seal of infallibility, while the other portion 
is subject to error without necessarily being 
false. 


Second—The distinctive characteristics of this 
Word. 

Third—The prophecies made by the predeces- 
sors, in their several books, concerning the Mes- 
senger under consideration—in regard to the 
time of His coming and to the signs which ac- 
company it, precede it or follow it. 

Fourth—The miracles. 


THE WORD OF GOD. 


First cause of everything, continuing source 
of all light, of all life, the Word of God is in- 
finitely superior to the highest conception which 
even the Messenger who is charged with its de- 
livery can form of it. “I will meditate in thy pre- 
cepts and have respect unto Thy ways.” (Psa. 


11Q:15). 


a ee rs 


Martinist’s Report. 7 

Like a leaf in the midst of the whirlwind the 
Messenger is carried away. “And the hand of 
the Lord was strong upon me.” (Ezek 3:14.) 

He is (Himself) God. “The Jews answered 
Him saying, For a good work we stone you 
not; but for blasphemy; and because that thou, 
being a man, makest thyself (out to be) God.” 

Jesus answered them, “Is it not written in 
your law, I said, Ye are gods?” 

That is to say, “Your law has given the title 
of God to those to whom the Word of God is 
delivered.” 

But it moves Him in accordance with the ne- 
cessities which impose upon Him the love which 
it has done for us. “God is love.” (1st St. Jno. 
4:16.) 

He has never ceased to be among us in flesh 
and bone. “He is our God and nothing can com- 
pare with him. By reason of His perfection He 
has found the true path and has shown it to 
Jacob His servant and to Israel His friend. And 
afterwards He has appeared upon the earth and 
dwelt among men.” (Baruch 3:36-38.) 

In their last days the religions become less and 
less understood. Their professors no longer 
know their meaning, to communicate it to their 
masses. The sun becomes darkened, the moon 
ceases to give her light, the stars fall from 
Heaven and then the “Star of the Morning” 
arises and gives a new religion. It is Moses 
followed by Christ, who coming again and yet 
again will be called “Lord of Lords, King of 
Kings.” (Rey. 19:16.) 

The falling away does not come to pass sud- 
denly. Every religion after having given forth 





et ee 


; i 
8 Martinist's Report. 
its glory becomes obscured, and scisms arising 
bring in their wake superstitions, which end by 
engendering the grossest paganism, such as we 
see practiced in our day by.the professors of 
those most ancient religions,. which were not 
able to spring into new life at the voice of the 
“Star of the Morning” when it arose. That 
will be the fate of the hardened professors of 
more recent religions, who will not be born again 
at the voice of the Lord of Lords. 


THE. DISTINCTIVE CHARACTERISTICS 


OF THE WORD OF GOD. 


The highest conception of this Word, which it 
is given to humanity to form is that which, in 
our weakness, it is possible for the Messenger 
to give to us. Christ explained to his disciples 
that which the masses would not have under- 
stood even if he had explained it to them, and 
even to his disciples he did not lay bare all that 
he knew. (St. Jno. 16:12, 13.) 

Man comprehends this Word as far as his 
purity permits him to. St. Peter followed Jesus 
as soon as called. Caiphas, in spite of every 
proof, condemned him. ‘Make the heart of this 
people fat, and make their:ears heavy, and shut 
their eyes; lest they see with their eyes, and hear 
with their ears, and understand with their hearts, 
and convert and be healed.” (Isa. 6:10.) 

But, although not as pure as St. Peter, one 
can nevertheless recognize this Word, provided 
one be sincere. 

It cannot be counterfeited. It is inimitable. 
It is its seal. The Jews, whom the Word of 
Moses had purified, could not fail to recognize, 





 Martinist's Report. Q 


in keeping account of time and place, that the 
Word of Christ came from the same source. 


_ Christ taught: us a short prayer of four lines, 


“Our Father.” Let the learned ones who deny 
him produce from their own invention a prayer 
that can compare with it. Such a challenge was 
cast in the face of the universe by Mahomet 
1,300 years ago. It has not been taken up— 
and for a very good reason. 

The prophets had their reasons for veiling 
their ideas at times, in order that superficial men 
might not be able to change them. They have 
shown this peculiarity whenever they believed it 
necessary (Rev. 10:4) (Dan. 12:9), and all at 
once we shall see if they were right or not. 

Being true, the Word of God is of such power 
that the very obstacles which are opposed to it 
provide the occasion for its triumph. It gives to 
men the power to suffer martyrdom with joy, 
and the more that people slay them, the more 
strength it shows. The Christians and the Jews 
who do not believe in Mahomet are neverthe- 
less compelled to admit that he turned the world 
upside down. 

It furnished its own proof and conformation. 
“And there was given me a reed like unto a 
rod; and the angel stood, saying, Rise, aiid meas- 
ure the temple of God and the altar, and them 
that worship therein. 

“But the court which is without the temple 
leave out, and measure it not; for it is given unto 
the Gentiles: and the holy city shall they tread 
under foot forty and two months, 


“And I will give power unto my two witnesses 


new 


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10 Martinists Report. 


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and they shall prophesy a thousand two hundred 
and three score days, clothed in sackcloth. 

“These are the two olive trees, and the two 
candlesticks standing before the God of the 
earth. | eee 

“And if any man will hurt them, fire proceed- 
cth out of their mouth, and devoureth their cne- 
mies: and if any man will hurt them he must in 
this manner be killed.” (Rey, 11-1 to 5 inc,)-— 
580 years before Mahomet. 


ee cian and another shall. arise after them; 
and he shall be diverse from the first, and he 
shall subdue three kings ...... and think to 


change times and law.” (Dan. 7-24 and 25.)— 
1260 years before Mahomet. 

We know that Mahomet and Ali never wore 
anything but sackcloth (Harka Charifa at Con- 
stantinople); that they bore witness for Christ 
and brought the knowledge of him to Moslems, 
who to-day number more than two hundred mil- 
lions; that the governor of Jerusalem yielded 
that city to caliph Omar without a struggle; 
that since the time of Justinian the place of the 
temple was the dumping ground of the city 
through hatred of the Jews; that Omar built a 
temple which he granted to the priests; that by 
reason of a treaty it was no longer permitted to 
Jews to settle in Jerusalem; and that the Mos- 
lem has changed the Christian time and law. 

In contradistinction (to their success in thus 
changing the time and law) we recollect that the 
powers of the day in France in 1793 attempted 
a similar change. You know very well what the 
sequel was, 


Martinist’s Report, 11 





Let those who deny the divinity of the mission 


4 of Christ make a new attenipt; it is never too 

I yi late to succeed. 

Hf | 

i THE. --PROPHECIES ,MADE BY “ie 
PREDECESSORS OF THE 


MESSENGIER. 


{fT you like, we will mention only two of them. 

“The sceptre shall not depart from Judah, nor 
a lawgiver from between his feet, until Shiloh 
come; and unto him shall the gathering of the 
people be.” (Gen, 49:10.) 

We know that since the time of Christ the 
Jews have had no Jewish king. 

“Seventy weeks are determined upon the peo- 
ple and upon my holy city, to finish the trans- 
gression, and to make an end of sin, and to 
make reconciliation for iniquity, and to bring in 
everlasting righteousness, and to seal up (ac- 
complish) the vision and prophecy, and to an- 
noint the most holy. 

“Know therefore and understand, that from 
the going forth of the commandment to re-build 
the Temple (to restore and to build Jerusalem), 
unto the Messiah the Prince shall be seven weeks 
and three score and two weeks; the streets shall 
be built again and the wall, even in troublous 
times, 

“And after three score and two weeks shall 
Messiah be cut off, but not for himself; and the 
people of the Prince that shall come shall de- 
stroy the city and the sanctuary; and the end 
thereof shall be with a flood and unto the end 
of the war desolations are determined. 


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12 Martinist’s Report. 











“And he shall confirm the covenant with many 
for one week: and in the midst of the week he 
shall cause a sacrifice and the oblation to cease 
and for the overspreading of abominations he 
shall make it desolate, even unto the consum- 
mation, and that determined shall be poured 
upon the desolate. (Dan. 9:24-27.) 

The prophets of sct rules employ the word 
“day” to signily a year (Num, 14: 34, Ezek. 4-6), 
and counting the above mentioned “weeks” for 
seven years each, instead of days, we will find 
that the prophecy was fulfilled at the exact time 
indicated, and that if we contend otherwise, it 
will be in conflict with history. 

We know that the order to rebuild the city 
of Jerusalem was given by Artaxerxes (Bah- 
man), grandson of Kushtassel Achemenides, in 
the 20th year of his reign (Neh. 2:1)—the year 
299 from the foundation of Rome, therefore the 
year 456 B. C. (rather than 455. B. C., taking 
into account the difference in the months). 

Since Christ was slain in His thirty-fourth 
year, that makes 456 plus 34, equals 490, or 70 
times 7 as above. 

Jerusalem was destroyed by Titus after the 
death of Jesus Christ. 

THE MIRACLES. 

‘The Gospel treats of these sufficiently to ex- 
empt me from the necessity of speaking of them. 
[ ought to remark, however, that taken alone, 
they are not conclusive—since those who wit- 
nessed them did not become Christians, They 
are still less convincing to those who eee nol 
seen them, 


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Martinis?’s Report. 13 


I have seen one myself, but the glory of that 
must be given to Baha’ Ullah. I have seen 
Ulemas and Shias, who would almost have be- 
lieved themselyes contaminated if they only 
touched the Gospel, come to say of Jesus Christ 
that he is indeed the only Son of God, and to 
interpret the Prophets in a rational manner. 

Father Hyacinth Loyson can tell you whether 
or not the Bahais whom he has seen in Cairo 
know their bible, or rather their Old Testa- 
ment. The Sheik-el-Fazl-el-Gulpaigani, to 
whom I myself owe ery much, knows it like a 
brother.. It was curious to see one of the Ulle- 
mas come to my house, with the Gospel in his 
hand, to try to convert me to Bahaism, as if 
that was what I was after. 

But it is time to give you a brief outline of 
the history of this religion :— 


The 5th Djamad Arval, 1260 (equals May 
22nd, 1844)—remember this date—a young man 
of Shiraz, Mirza Ali Monhammed by name, de- 
clared himself in his native city to be the Bab. 

The same day there was born to Baha’Ullah 
Abbas Effendi, who resides today at St. Jean 
d’Acre (Acca). The Bab was born the first day 
of Moharram, 1235, from a family which traces 
its descent to Hussein, grandson of the Prophet. 


He made the above declaration while return- 
ing from a pilgrimage to the tombs of the 
twelve Imams in Irak, and immediately after- 
wards pointed out in his books that he meant 
by the word (Bab) “The announcer of the com- 
ing manifestation of the glorious Saviour and of 
the entry of the world upon a new phase.” The 








14 Martinist’s Report. 
Shias believe that the Bab must be the vicar of 
the Mahdi whom they are looking for. 


When he had eighteen followers he instructed - 


them to communicate his declaration to the Ulle- 
mas. of the provinces of the Tran and Irak, 
without, however, informing the Ullemas of his 
name until such a time as he himself should tell 
i 

The same year after having finished his pil- 
erimage to the holy places of Islam, he made his 
declaration in. the Grand Mosque of Mecca. On 


his return to Burshire on the Persian Gulf they — 


seized him‘and sent him’ to Shiraz, his native 
city, to put-him in prison. Thanks to the con- 
fusion caused by a great epidemic, he departed 
from the prison and went to Isfahan. Some 
Ullemas of that city believed in him, but the 
greater part declared him a renegade and de- 
serving of the death penalty on that account. 

Mohammed Shah then sent to have him come 
to Teheran, but, before he arrived there, gave 
orders to direct him to Azoribayajan, to put him 
in a fortress. 

The relations between the Babists on the one 
side and the governors,and Ullemas on the 
other became embittered to such a degree that 
the latter determined to slay the Babis to the 
last man, even should they have to engage in 
pitch battle. Massacres accordingly commenced 
at Mazandaran, Zanjan and Niriz; and, thanks 
to troops armed with cannon and guns their 
enemies ended by exterminating them, even in 
the course of batile, or after being induced to 
give up their arms, upon promise to be left safe 
and sound. ; 





ES 


Martinist's Report. 15 








These things were done at the beginning of 
the reign of Nazr-El-Din-Shah. Persia was then 
the prey of the anti-dynastic uprising, and these 
religious troubles had augmented the disorder. 
Thinking to get rid of the Babis at any rate, the 
grand viziar decided to shaat the Bab, who in 
the meantime had not again emerged from 
prison. To put this decision into execution and 
at the same time make the order assured, he 
committed it toa regiment of two battalions 


of a thousand men: each...One_ battalion was 
‘composed of ‘Christian (Armienian) soldiers and 


the other of Shia soldiers... 

So they made the Bab come to Tabriz and 
suspended him with ropes over the great square, 
the 28th day of Chabab, 1266. 

The Christian (Armenian) battalion fired and 
the ropes by which the Bab was fastened fell in 
tatters, while the Bab remained safe and sound. 
Reaching the ground he entered the police sta- 
tion. Finally they found him again and he made 
answer to the chicf officers of the regiment: “I 
have done this that the proof of God may be 
complete. Now do with me as you please.” 

They suspended him anew and placed on the 
ground below him his servant Mohammed Ah, 
the head of the latter touching the breast of the 
Bab. They replied that it was now the turn of 
the Shia battalion. The latter fired, and the Bab 
and his servant fell in a pulp, riddled with bul- 
lets. 

All the journals of the world have spoken of 
these troubles and of this execution; so that it 
may be doubted if the French agents in Persia 
have not notified their government concerning 


ARE OC Gg ee ee 





18 Martinist’s Report, 


them, and it will be very interesting to know 
what they said on this subject. 

Baha’Ullah, Mirza Husseyn Ali by name, was 
born the 2nd day of Moharrem, 1233 (equals 
Noy, 11th, 1817). His father, Mirza Bozork-el- 
Nouri, of a family well known in Persia, was 
one of the leading ministers of Fath-Ali-Shah, 

He arrived at Bagdad in 1269 and continued 
the teaching of the Babis who earnestly wished 
to come tohim. Baha’Ullah left the city of Bag- 
dad in ‘1271 and went away, unknown to every- 


body, into the mountain Sargalouat, in the Sol- 


amanieh range, where he took up his abode in 
a cave. 

After His departure the Babis went astray 
more and more. Those who were most inclined 
to evil gave themselves up to all manner of 
vice and perpetrated the most degrading acts. 

Not all the Babis, however, fell into deprav- 
ity. Some of those who were not carried that 
far repudiated Babism, thinking that they had 
taken the wrong path; while others, in spite of 
the depravity of their co-religionists, awaited 
calmly the fulfillment of the prophecy of the 
Bab—“God knows the age of him whom he will 
manifest and at what time he will be mani- 
fested, but if you desire to know it count 
‘Ouahed,’ beginning with the day on which he 
was manifested. At the end of this period there 
will be no more Babis religion in the world.” 
(Beyan, Tire 111, Oeme Ouahed.) 

“Quahed” is an Arabic word which signifies 
“one,” but its numerical value, according to the 
Arabic language, is nineteen. The word ~ is 
short, is composed of four letters—Ouaon, Alef, 


. ae oe, 


Martinist’s Report. 17 





Ha, Dal. Ouaon equals 6, Alef equals 1, Ha 
equals 8, Dal equals 4. Or in all nineteen years 
of difference between the Bab and Baha’Ullah. 

This prophecy was fulfilled; for the Bab, as 
you know, was manifested the 5th Djamad 
Arval, 1260 (equals May 22, 1844) and Baha’- 
Ullah proclaimed himself the 2nd of  Zilkidd, 
1279 (equals April 20, 1863), at the very hour 
as you see. The Bahai year is the solar year. 

To return to our Babis; they continued to be 
deprived of Baha’Ullah and to be more and more 
engulfed in trouble, until a chance of circum- 
stances enabled one of his followers to discover 
the place of his retreat. The man who made 
this discovery accordingly set out to find Him 
there and begged Him to re-enter Bagdad. 

On His return, after about two years’ ab- 
sence, He took up again the attempt to reform 
them—an experience they greatly needed. But 
in proportion as they became enlightened the 
hatred of their non-Babist compatriots in Irak 
became intensified—so much that at the end of 
eleven years’ sojourn at Bagdad, He was sent, 
at the request of Persia, to Constantinople. He 
left Bagdad, then, the e2nd of Zilkidd, 1279 
(equals April 20th, 1863), to go to a point quite 
near at hand, in the Garden of Nejiz-Pasha, 
where He remained twelve days, during which 
time He declared Himself to His friends (pro- 
claimed the information to His friends). 

After some months’ sojourn at Stamboul, the 
Sultan sent Him to Adrianople, where He ar- 
rived in Bahjab, 1280. There He prepared let- 
ters to the sovereigns of the various countries, 
to announce to them that He was indeed the 





18 Martinist?’s Report. 
world’s Teacher, whom the world expected; but 
He did not send these letters until later, when 
He arrived at St. Jean d’Acre. 

Affairs took their course in Persia (meantime). 
The Babis took the name “Bahais’; and the 
more they were slain the more their number 
increased. J'inally, at the end of five years’ so- 
journ in Roumelia Baha’Ullah was directed, at 
request of the Persian court, to St. Jean d’Acre, 
and arrived there the 12th Djamad Arvyal, 1285 
(equals Aug. 30, 1868).. Immediately after that . 
Baha’Ullah took occasion to send to the sov- 
ereigns the letters which He had prepared for 
them at Adrianople. So diligently did He write 
to them, and to others as well, that at His death 
which occurred the 2nd Zilkidd, 1309 (equals 
May 28, 1892), He had written more than 1,000 
epistles. 

In the mountains He had continued to lay a 
foundation of Bahaism, assisted by His son, 
Abbas Effendi, who was to suceed Him and to 
whom He had already made reference in His 
Books, as the Branch which comes from the an- 
cient line. 

All this was not calculated to please His other 
son, Mohammed Ali, who declared in conse- 
quence implacable enmity against Abbas Ef- 
fendi. 

By virtue of the Testament, Abbas Effendi is 
today universally recognized by the Bahais un- 
der the name of “His servant the Branch.” 
“For behold, I will bring forth my servant the 
3tanch.” (Zech, 32:8.) 

We sce, therefore, that Abbas Effendi has 
confirmed and continues to confirm Bahaism, 


Martinist?’s Report. 19 








and that every day it becomes more flourishing. 
“Behold the man whose name is the Branch; 
and he shall grow up cut of his place, and shall 
build the temple of the Lord,” etc. (Zech. 6:12.) 

Such is the history of Bahaism, according to 
the shiek Abou-el-Fazl-el-Golpaigant and Niaz 
inffendi el-Kermani an old Bahai from the first 
hour of the Faith. And now, if the Christ— 
who, however, was to be a stumbling block— 
produced in support’ of the Divinity of His mis- 
sion the proof so well known to us, what ought 
to be the proof of the mission destined: to em- 
brace all the proceeding ones. 


THE BOOKS OF BAHA’ULLAH. 


There are three principal ones:—the “lkan” 
(the Certainty), the “Hykl” (the Temple), and 
the “Akdas” (the Most Holy). 

The “Akdas,” the ytell me, is to be trans- 
lated into French by M. Chomanaski, of St. Pe- 
tersburg. The reading of only one Book per- 
mits one to form an idea of the author, but [ 
am going to try to give you an idea of all three 
Books. 

The “Ikan” hhas for its principal object the 
lifting of the veil placed upon the seven books 
of the seven sacred religions known before the 
reign of God, just as it was promised, “And I 
wept much, because no man was found worthy 
to open and read the book, neither to look 
thereon, 

“And one of the elders said unto me, Weep 
not; behold, the Lion of the tribe of Juda, the 
Root of David, hath prevailed to open the hook, 


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oni ptr tetliaineaaep 


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a a en AC RR pea TN A AY OA tn 


20 Martinist?’s Report. 











and to loose the seven seals thereof?” (Rey. 5: 
4-5-) 

You have seen whether or no the Bahais 
know their Old Testament, and now I offer to” 
furnish you an explanation of yerses such as— 
you would like to see in any sacred book, 
whether that of Brahma, of Jesus Christ, or of 
Zoroaster. 

The “Hykl” (the Temple). This is the tem- 
ple also promised. “And the temple of God was 
opened in heaven, and there Was seen in his 
temple the ark of his testament.” (Rev, 11:19). 
This book cites some Tablets (missives) sent to 
the sovereigns of the various countries. There 
is one for the Pope; another for Napoleon ITI. 
sent in 1868 and 1869. It would be interesting 
to see the last mentioned, for Baha’Ullah at- 
tributed the downfall of that emperor to the fact 
of (his) having scorned Him. In the “Akdas” 
there is a very interesting prophecy in regards 
to events due to come to pass on the borders of 
the Rhine and at Berlin, which it would be well 
to take note of. But the “Hykl” is especially 
devoted to events which are to come. Needless 
to say, its meaning is concealed from the masses. 
‘There is one only who can explain it. That is 
Abbas Iffendi. 

The “Akdas” (the Most Holy). It is partic- 
ularly the book of the law. Here is a summary 
of it: 

(1) Know the Divine Healer and follow His 
Law—above all things for love of Him. These 
two commandments form one whole, and obe- 
dience to one is not accepted without obedience 


to the other. In vain would one seek elsewhere 





Martinist's Report. ral 


for happiness, for liberty. It is the source from 
which we draw light and life. 

(2) In each city build at least one house of 
prayer, entitled “Mashrak-el-Azkar.” This 
house to be adorned to suit, but not with pic- 
tures or inscriptions, People sit upon chairs. 
He who has a good voice chants verses to his 
best ability, and the others listen with devotion. 
As we see, there are no Officiants. 

(3) Baha’Ullah forbade the doing of homage 
and bowing before Him. Veneration is due only 
to God, the Invisible. One ought to preserve 
an attitude worthy of one’s humanity, and hu- 
miliate oneself before no man, be he whom he 
may. 

(4) Create in each city a House of Justice, 
called “Beit-cl-Adl,” where is seated a council 
composed of at least nine “masters” and invested 
With spiritual and temporal power. It applies 
the law quite simply, without enforcement, ex- 
cepting only the interpreting of it. Questions 
of detail, on which it would not be convenient to 
make general laws for the entire world, are lert 
to be treated in each country by the “masters” 
in that country. The “masters” are chosen by 
the citizens. 

(5) He who kills another accidentally pays to 
the family of the victim one hundred miskals of 
gold. 

(6) The incendiary and deliberate murderer 
are punished with death or at least with im- 
prisonment for life. 

(7) The thief is punished for the first and sec- 
ond time by banishment and imprisonment; but 
the third time they place a mark upon his fore- 


1 
awe 


a ETS OE A SECON ACOE 


a 
| 





OS a rs OI net om ewe 


Se. ee ee * 


{ee ia A Ee 0 EM ERT A RENEE nO CELL TLIO OE 


22 Martinist’s Report. 
head in such a way that he can be recognized— 
that the Bahai cities may refuse him hospitality. 

(8) It is forbidden to play for money. 

(9) It is forbidden to take opium or hasheesh. 

(10) It is not the part of a reasonable man to 
take into his system that which is liable to make 
him lose his reason. 

(11) It is proper to follow the prescriptions 
of a capable physician. 

(12) It is forbidden to discuss or to slander 
others, or to believe one’s self superior to them. 

(13) It is necessary to give proofs of fidelity, 
generosity, clemency, etc. 

(74) Do not return an injury. Trust to God, 
the Avenger. 

(15) Let not your acts have an interested mo- 
tive. 

(16) Do not overload animals. 

(17) Hunting is permitted in moderation. 

(18) Slavery is abolished. 

(19) It is recommended to make one’s will, 
and to bequeath a portion of one’s goods to be 
used in works of benevolence. 

(20) Religions are made to produce harmony. 
Do not make them a subject of discord. Put 
yourself in accord on one religion. 

(21) Make one universal lancuage. 

(22) Love not your compatriots, but humanity 
—not your country, but the world (universe). 

(23) War is abolished. It is recommended to 
kings to come to an understanding with one an- 
other to diminish the charges. Arbitration be- 
tween states is obligatory. In case of war with- 
out arbitration, or in spite of arbitration, it is 
commanded to rise as one man to oppose the 


Martinist’s Report. 23 


king who is in the wrong, until he shall come 
to repentance. 


There are also-commands which are of more 


special concern to orientals—such as not to 
shave the head, to not let the hair grow beyond 
the ears, etc.. Nothing is said concerning cir- 
cumcision, or the wearing of the veil by women. 

As we see, nothing is omitted. 

But what is still further worthy of remark is 
that the simple word of Abbas Effendi is of such 
power over the Bahais, that in the course of 
four years in Cairo I have not seen a single onc 
of them (act) in such manner as to be subjected 
to the least censure. 


THE DISTINCTIVE CHARACTERISTICS 
OF BAHA’ULLAH. 


It behooves each to see for himself whether 
or no this Word be inimitable, powerful, fruit- 
ful, stable, etc. 


THE PROPHECIES. 


Let us recall that to every one that the Word 
is committed is called God; while the Word it- 
self, being neither a sound, nor an ether, is nor 
anything which we are able to imagine, has no 
name—but, since it is necessary to speak of it, 
we must give it one. 

Since it was the Bab who initiated the king- 
dom, let us see if he is indeed the Spirit of 
Comfort, the Paraclete. 

We have seen above that the order given by 
Artaxerxes to rebuild the city of Jerusalem goes 
back to the year 456 B. C. (Dan. 9:24, 25) . 

The Church advances no stronger historical 





in Semiio ha nneens Ci emae ate 


d A Tie Ar Se cE A NEY tt a A a OS 
” 


24 Martinist’s Report. 


evidence than the Christ announced by Jacob 
and Moses is indeed Jesus. 

We know on the other hand that neither the 
chapters of a given book in the Bible, nor the 
verses of a given chapter, follow each other in 
their chronological order; and the church is 
foremost in recognizing this fact. 

Under these conditions, it is not allowable to 
believe that the 2300 days (years), of which the 
same Daniel speaks in Chap. 8, take their com- 
mencement also from the aforesaid order of Ar- 
taxerxes, and will terminate at the second com- 
ing of Christ. 

Everything conjoins to this belief, since 2300 
minus 456 equals 1844, which corresponds to the 
year of the Hegira 1260—mentioned several 
times in Revelation (Chap. 11)—which confirms 
Daniel, as is plain to see. 

Now the Bab declared himself on the 5th day 
of Adjamad Arval, 1260 (equals May 22, 1844). 

“He (God) will bring the (this) religion from 
Heaven to earth and then it will go back to Him 
for one day, of which the duration is a thousand 
years of our counting.” (Soran 32:4.) 

Among the Moslems the Imams have con- 
firmed Islamism, just as the apostles have con- 
firmed the Christian religion, and the prophets 
that of Moses. They are the children of Ma- 
homet. The twelfth and last (Iman) is Maham- 
med, son of Hassan-el-Askari, who dicd—as well 
as his father—in the year of the Hegira 260. The 
Shias say that he is not dead, but conccaled 
somewhere or other—that he may reappear as 
Mahdi before the Messiah. Ina word, he is the 
“Elias” 


Martinist's Report. 25 


Each time we come to the number 1260— 
1,000 plus 260. 

Tradition says that Abou Giafar said to Abou- 
Labid-el-Makhozumi: “I have a very thorough 
understanding of the meaning of the detached 
letters which are placed at the commencement 
of certain chapters of the Koran. At the end 
of the period indicated by the numerical value 
of these letters there is always manifested a de- 
scendant of the family of Hachim. Thus, at the 
end of the value of Alef, Lam, Mim, of Chapter 
2 (71 years) there arose Hussein; and so, count- 
ing on in order as far as chapter 13, our Mahdi 
will manifest Himself.” 

Adding the value of these letters, as far as the 
chapter 13 indicated, we find 1267. 

We know that the mission of Mahomet did 
not commence at the outset of the Hegira; but 
seven to six years before, when he received the 
command to declare himself. “Preach to thy 
nearest relatives.” (Koran 26:214.) “Make 
known that which has been commanded thee. 
and shun the society of idolaters.” (Koran 15: 
94.) 

See the summary of the “letouhat Makieh” of 
the shiek Hen-el-Arabi—by Abou-el-Ouahab 
Charani, in’ his book, “Yaouakit-el-Jiaouahir” 
(pub. in the year 955 of the Hegira), chapter 65. 
“Signs of the Arrival of the Mahdi.” There we 
read that the friends of the Mahdi will all be 
Persians, but will all speak Arabic. Mention is 
(also) made there of St. Jean d’Acre, etc. The 
book cited can be found in any library in Cairo. 

John is the Elias who is still to come before 
the Messiah (St. Matt, 11:14): “Behold T will 


TNE ag ng te yo 


ee a te eee ee 


LAN had 


Ne A 


i ate A TE A ar al hoe Te 


ss a te aa ee le 


SR eter mS he I ee rt Peay ay 
Are ANNE On a-Si an ne te cena Se eee et 1 RAMAN ER I RTA taer ee I AA edie em >t et 
y 


26 Martinist’s Report. 


send you Elijah the prophet before the coming 
of the great and dreadful day of the Lord.” 
(Mal. 4, 5.) The Bab preceded Baha’Ullah, 


His name was Ali Mohammed. “Elias” (Ali) . Me 
and “The Prophet” is the name which the Mass ae 


lems gave to Mohammed. 
“The day of Jesus is not the day of Judy 
ment, the ‘dreadful day.’ 
“T will go and return to my place, till they 
acknowledge their offense, and sce. my: face 
(Hosea 5:15.) 


From Mt. Carmel one’ aee a view of Naza- eae = . 
reth. Since the treaty of the.caliph Omar the <*>) > 7° 


Jews were not able to establish themselves (set- 


tle) in the Holy Land until’ this 19th century.. < 


(Now) it would not appear possible to stop their 
imigration ; and they are eaiteady in a majority 
in Jerusalem. ; 

Enough of the signs. TRE us speak of the 


, miracles. . It is said in the Books of Baha’Ullah = » ¥ 


that He made to a representative of the Ullemas 
the proposition that they had only to agree 
among themselves as to what miracle they 
would like to have Him perform, and then send 


people to be present at the performance of a % 


miracle. No one came. 

I have not seen a single Bahai he. has not 
assured me that Baha’Ullah performed some 
such miracles for him; and if we believe those 
which are cited in our books; although we never 
knew those who have related them, it would not 
be fair—it seems to me—to believe that all these 
(Bahai) people have lied; especially when they 
were not liars in or dinary matters, 


' 
— 
. 
- 
my 
. ‘ 
~., i: _ 7 . 
aN ee 
soe a rE 
Th ; 4 bivers” 
“ ” c , 4 : 

















Martinis’s Report. 27 





- At any rate, Baha’Ullah has made prophecies 
—one of which, as above stated, is of interest 


to France. 


*: And to finish, Baha’Ullah says in His Books: 
"Ts it possible that a reasonable man would 
make a declaration rendering him ridiculous to 


every bodysc unless that man were sustained by 


God? 
“They have made conjectures that I have had 
in view the immortalizing of my name, but is it 


possible that one uncertain of living until the 


morrow would work for nothing but his glory? 


~~. T have always Seo the sword hanging over my 
xe head ?:> ee 


“TE God auient to punish you because you have 


-* believed in me, from what motive would he have 


refrained from punishing you for your’ previous 


' belief? Give your proofs,” 


“What are the proofs which make you be- 


> :¢lieve in God today? .,And what are the proofs 
»* which make you refuse to believe in me?” 


I believe, gentlemen, that I have performed 


~ the mission which the Martinist Order intrusted 


to me; and now I beg any seeker who shall 
take the trouble to read these lines to not be 
afraid to ask even what might appear to him to 
be the most embarrassing question; and I pledge 
myself to send him the answer. 


i 


DATE DUE 





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DATE 
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Vestigation of Bahaism 


"6666 1000» 


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